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Last week, in a pluralistic and diverse, multi-ethnic, multi-faith society, a person was considered ill-fitting for employment, not because of their track record, but because of their outward association with a mainstream religion.
It is highly doubtful that the Essendon Football Club appreciated the reaction that would occur when it presented its new CEO, Andrew Thorburn, with the option of giving up his role as a lay leader in the City on a Hill Anglican Church or resigning from his role with the Club. Even if many were uneasy about how the issue was caught up in the culture wars, it caused widespread concerns amongst people of faith.
Recently many people have expressed disquiet about the trend to authoritarian rule throughout the world. They have good reason for doing so. In the world we are entering, the freedom of citizens in the State depends on the will of Governments that will have no enforceable obstacle to withdrawing such freedoms on suspicion of future misconduct and not just for punishment of past, proven misconduct.
What can the pacifist do when confronted with naked tyranny? With Putin’s invasion of Ukraine, pacifists are faced with the dilemma of either helping Ukrainians defend themselves ― and what spirit and courage they have shown, led by their unlikely president ― or letting Putin have his way. If diplomacy stood a chance, it would be the alternative option for pacifists; but does it?
The word ‘Catholic’ is derived from the Greek Καθολικός (katholikos) meaning universal, of the whole, and the entire tradition is the very opposite of sectarian, particularist, narrow. It is most truly itself when it’s embracing and inclusive.
To say that democracy is under threat is now a truism. And to sustain democracy is a complex task. People need to believe in it and experience its benefits. This demands a deep grounding, founded on our shared human dignity and on our shared responsibility to shape our own lives within the community on which we depend.
Republican sentiments from prominent Australians did not ever preclude great personal admiration for Queen Elizabeth for her devotion and service. Now, following her death, attention has particularly turned to her Christian faith. Following the lead of Pope Francis, the Australian bishops have joined in widespread community admiration. Pope Francis spoke of ‘her steadfast witness of faith in Jesus Christ and her firm hope in her promises’.
In most circles poetry doesn’t matter. It doesn’t put bread on the table, nor raise people to revolt nor even make news unless a grizzled footballer is outed for secretly writing poems. Even in churches poems and hymns are altered to improve their orthodoxy in matters of faith, gender, race or modernity, but rarely their poetic quality.
Few Australians of Irish descent will now be familiar with this history and the experience that accompanied it. They would see themselves as simply Australian. But the emphasis on social justice, the recognition of the value of community, and the concern for people who are marginal that are communicated through Catholic schools and the sympathy with the underdog owe much to the Irish heritage.
It is easy to view homelessness from a distance as only a failure of economic policy and of the political responsibility to deliver material goods. A home, however, is more than a house. It connotes connections that are central to humanity. Left without a home people are deprived of more than bricks and mortar; they are diminished in their humanity.
Daniel Mendelsohn lectures in classics at Bard College, a liberal arts institution in New York State. His retired father, aged 81 in 2011, regrets gaps in his own education, and asks to sit in on his son’s course of seminars on Homer’s The Odyssey. Professor Mendelsohn agrees, and Jay Mendelsohn joins a class of 18-19 year-olds. Later, father and son go on a cruise that retraces The Odyssey where they discover: is home a physical place, or something you carry around with you or within you?
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